成唯識論述記 10.89

10.89

述曰：《對法》及四十三等，同以世、出世間加行正智、後得為性，下文亦言，十度皆通有漏、無漏，此依實義。《攝大乘》第七，解十地中說同此，但依勝法出後五體，非為盡理。彼云：後五應知般若無分別智、後得智攝。世親、無性皆解云：若說十種度，即無分別智，是般若波羅蜜多；方便等四，後得智攝；若說六度，二智皆第六攝，故分後五，二智為性。

The Commentary states: The Abhidharma-samuccaya, Chapter 43, and so forth, alike take mundane and supramundane preparatory, correct, and subsequent-attainment [wisdom] as their nature; the text below also states that the ten perfections all extend to the tainted and untainted, which is according to the actual meaning. Fascicle 7 of the Mahāyānasaṃgraha, in explaining the ten stages, speaks in the same way as this, yet only brings forth the nature of the latter five on the basis of the superior phenomena, which is not an exhaustive account of principle. It says: The latter five should be known to be subsumed under non-discriminative wisdom and subsequent-attainment wisdom of prajñā. Both Vasubandhu and Asvabhāva explain: If ten perfections are spoken of, then non-discriminative wisdom is the perfection of wisdom (prajñāpāramitā); the four beginning with skillful means are subsumed under subsequent-attainment wisdom. If six perfections are spoken of, both wisdoms are subsumed under the sixth; therefore, in dividing the latter five, the two wisdoms are taken as their nature.